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In the 1650s, historic Christianity in England was challenged by Socinianism. 在1650年代，英格兰的历史性基督教受到索西尼主义（Socinianism）的挑战。
This heretical system was to a large extent based on Arianism, which had plagued the ancient church. 这个异端体系在很大程度上基于阿里乌主义（Arianism），后者曾困扰古代教会。
Owen wrote his Vindiciæ Evangelicæ after being commissioned by the Council of State to refute Socinianism. 欧文在受国务会议（Council of State）委托驳斥索西尼主义之后，撰写了他的《福音辩护》（Vindiciæ Evangelicæ）。
In it he deals with the writings of John Biddle, ‘the father of English Socinianism,’ Hugo Grotius, the famous Dutch statesman and philosopher (who was not an avowed Socinian) and the Racovian Catechism, which was associated with Socinus himself. 在其中，他处理了约翰·比德尔（John Biddle）——”英国索西尼主义之父”——的著作，雨果·格劳秀斯（Hugo Grotius）——著名的荷兰政治家和哲学家（他不是公开的索西尼派）——的著作，以及与索西努（Socinus）本人相关的《拉科夫要理问答》（Racovian Catechism）。
(CCEL) （CCEL，基督教经典文库）
Socinianism is a heretical nontrinitarian belief system named after the Italian theologians Lelio Sozzini and Fausto Sozzini, uncle and nephew, respectively, which was developed among the Polish Brethren in the Polish Reformed Church during the 16th and 17th centuries and embraced by the Unitarian Church of Transylvania during the same period. 索西尼主义是一个异端的非三位一体信仰体系，以意大利神学家莱利奥·索齐尼（Lelio Sozzini）和福斯托·索齐尼（Fausto Sozzini）——分别为叔叔和侄子——命名，该体系在16和17世纪期间在波兰改革宗教会（Polish Reformed Church）的波兰弟兄会（Polish Brethren）中发展，并在同一时期被特兰西瓦尼亚的一位论派教会（Unitarian Church of Transylvania）所接受。
It is most famous for its Non-trinitarian Christology but contains a number of other heterodox beliefs as well. 它最著名的是其非三位一体的基督论（Christology），但也包含许多其他异端信仰。
Table of Contents 目录
PREFATORY NOTE BY THE EDITOR 编者序言
Dedication 献词
Epistle Dedicatory 献辞书信
Preface to the Reader 致读者的序言
Mr Biddle’s Preface to his Catechism 比德尔先生为其要理问答所作的序言
Mr Biddle’s Preface briefly examined 对比德尔先生序言的简要审查
I.—Mr Biddle’s first chapter examined—Of the Scriptures 一、审查比德尔先生的第一章——论圣经
II.—Of the nature of God 二、论神的本性
III.—Of the shape and bodily visible figure of God 三、论神的形状和有形可见的样式
IV.—Of the attribution of passions and affections, anger, fear, repentance, unto God—In what sense it is done in the Scripture 四、论将情感和情绪、愤怒、惧怕、悔改归于神——在圣经中是在何种意义上如此行的
V.—Of God’s prescience or foreknowledge 五、论神的预知或先见
VI.—Of the creation, and condition of man before and after the fall 六、论创造，以及人在堕落前后的状况
VII.—Of the person of Jesus Christ, and on what account he is the Son of God 七、论耶稣基督的位格，以及祂在何种意义上是神的儿子
VIII.—An entrance into the examination of the Racovian Catechism in the business of the deity of Christ—Their arguments against it answered; and testimonies of the eternity of Christ vindicated 八、开始审查《拉科夫要理问答》中关于基督神性的事务——他们反对它的论证得到回答；基督永恒性的见证得到辩护
IX.—The pre-eternity of Christ farther evinced—Sundry texts of Scripture vindicated 九、基督的先存永恒性进一步得到证明——多处圣经经文得到辩护
X.—Of the names of God given unto Christ 十、论赐给基督的神的名号
XI.—Of the work of creation assigned to Jesus Christ, etc.—The confirmation of his eternal deity from thence 十一、论归于耶稣基督的创造之工等——由此确认祂的永恒神性
XII.—All-ruling and disposing providence assigned unto Christ, and his eternal Godhead thence farther confirmed, with other testimonies thereof 十二、全权治理和安排的护理归于基督，祂的永恒神性由此进一步得到确认，连同其他见证
XIII.—Of the incarnation of Christ, and his pre-existence thereunto 十三、论基督的道成肉身及祂对此的先存
XIV.—Sundry other testimonies given to the deity of Christ vindicated 十四、为基督神性所作的其他多项见证得到辩护
XV.—Of the Holy Ghost, his deity, graces, and operations 十五、论圣灵，祂的神性、恩典和作为
XVI.—Of salvation by Christ 十六、论借基督得救
XVII.—Of the mediation of Christ 十七、论基督的中保职分
XVIII.—Of Christ’s prophetical office 十八、论基督的先知职分
XIX.—Of the kingly office of Jesus Christ, and of the worship that is ascribed and due to him 十九、论耶稣基督的君王职分，以及归于祂和当归于祂的敬拜
XX.—Of the priestly office of Christ 二十、论基督的祭司职分
XXI.—Of the death of Christ, the causes, ends, and fruits thereof, with an entrance into the doctrine of his satisfaction thereby 二十一、论基督的死，其原因、目的和果效，并由此进入祂代赎教义
XXII.—The several considerations of the death of Christ as to the expiation of our sins thereby, and the satisfaction made therein—First, Of it as a price; secondly, As a sacrifice 二十二、关于基督之死作为藉此涂抹我们罪孽和在其中所作代赎的若干考量——首先，作为赎价；其次，作为祭物
XXIII.—Of the death of Christ as it was a punishment, and the satisfaction made thereby 二十三、论基督之死作为一种刑罚，以及藉此所作的代赎
XXIV.—Some particular testimonies evincing the death of Christ to be a punishment, properly so called 二十四、证明基督之死是一种刑罚的一些特定见证，确切地说就是如此
XXV.—A digression concerning the 53d chapter of Isaiah, and the vindication of it from the perverse interpretation of HUGO GROTIUS 二十五、关于以赛亚书第53章的题外话，并为它辩护使其脱离雨果·格劳秀斯的谬误解释
XXVI.—Of the matter of the punishment that Christ underwent, or what he suffered 二十六、论基督所经受的刑罚的内容，或祂所遭受的
XXVII.—Of the covenant between the Father and the Son, the ground and foundation of this dispensation of Christ’s being punished for us and in our stead 二十七、论父与子之间的圣约，这是基督为我们并代替我们受刑罚这一救赎安排的根基和基础
XXVIII.—Of redemption by the death of Christ as it was a price or ransom 二十八、论藉基督之死得救赎，因它是赎价或赎金
XXIX.—Of reconciliation by the death of Christ as it is a sacrifice 二十九、论藉基督之死得和好，因它是一个祭物
XXX.—The satisfaction of Christ, on the consideration of his death being a punishment, farther evinced, and vindicated from the exceptions of Smalcius 三十、基督的代赎，考虑到祂的死是一种刑罚，进一步得到证明，并从斯马尔修斯（Smalcius）的异议中得到辩护
XXXI.—Of election and universal grace—Of the resurrection of Christ from the dead 三十一、论拣选和普遍恩典——论基督从死里复活
XXXII.—Of justification and faith 三十二、论称义和信心
XXXIII.—Of keeping the commandments of God, and of perfection of obedience—How attainable in this life 三十三、论遵守神的诫命和完全的顺服——在今生如何能达到
XXXIV.—Of prayer; and whether Christ prescribed a form of prayer to be used by believers; and of praying unto him and in his name under the old testament 三十四、论祷告；以及基督是否规定了一个信徒当使用的祷告形式；以及在旧约时代向祂祷告和奉祂的名祷告
XXXV.—Of the resurrection of the dead and the state of the wicked at the last day 三十五、论死人复活和恶人在末日的状态
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[APPENDIX.] 【附录】
Of the Death of Christ, and of Justification 论基督的死和称义
A REVIEW OF THE ANNOTATIONS OF HUGO GROTIUS 雨果·格劳秀斯注释的评论
A Second Consideration of the Annotations of Hugo Grotius 对雨果·格劳秀斯注释的第二次考量
Epistles of Grotius to Crellius 格劳秀斯致克雷利乌斯（Crellius）的书信